The Evolution of Homeric Gods and the Emergence of City-States in Ancient Greece
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Homeric gods, city formation, ancient Greece, polytheistic religion, Homeric kings, hopliteis, civic religion, city-state, Greek mythology, classical era
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Abstract
Unlock the secrets of ancient Greek city-states and the divine forces that shaped them. Discover how the Homeric gods legitimized the power of early kings and evolved with the rise of city-states, becoming guardians of laws and civic identity. Explore the transformation of religious cults, the emergence of civic religion, and the role of social elites in shaping the urban landscape. Learn how the concept of the city as a political and religious community developed, and how the gods remained central to the identity and governance of these ancient societies. Dive into the historical context of Homer and Hesiod, and uncover the significance of their works in understanding the evolution of ancient Greek civilization.
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[...] - In addition, we see a regroupement of the population in cities. The Anglo-Saxons noted that in the 9th and 8th centuries, the the number of tombs was multiplied by two compared to the previous century. For Anthony Snodgrass, the increase in the number of tombs is due to a demographic change : there are more deaths so there are more births. He spoke of the 'baby boom' of the 8th century. Another Ian Morris says that tombs should not be studied only from a quantitative perspective. [...]
[...] The mode of life of the Cyclopes: he lives apart, it's a savage who does not know the laws. For Homer this figure symbolizes what is exterior to civilization. The norm is therefore to live in the city (without being behind). The oikoi of Homeric kings are in decline, they no longer correspond to the norm. To make a city, you also need a religious community. The city of Troy in The Iliad is protected by Gods who are: Apollon and Athéna; so it would seem that there are polytheistic deities. [...]
[...] The concept of citizen does not appear in either the Iliad in neither the Odyssey. The époqHymns of Hesiod (VIII-VII centuries)) : Portrait of Hesiod: he already knows the city. Evolutions that have taken place have matured since Homer. Hesiod makes a difference between men who belong to the community and those who are xénos (strangers). Apparently, there is a conscience of belonging to the community here is very pushed. On the political level, the city also exists. Law on the constitution: Dreros: dated to the mid-6th century. [...]
[...] This also means that the gods play a fundamental role in the city. They are called the gods 'poliades' = those who protect the city. The heroes and gods create a community of religious beliefs. - To conclude, the polis is a political reality. The cities are first of all States, that is to say independent territories of neighboring cities. The state has [...]
[...] There is a rotation of the magistracy: state functioning. 3. Sythesis : For a long time, the decline of the Homeric kings was attributed to the hoplitic reform. This is a na new way of fighting that appears in Greece in the 7th century. This new way would group the rich and the poor in the same battalion. Document vase : the olpe chigi. This is the first time we represent the hoplites (Greek soldiers). This new way of fighting relies on the solidarity among warriors (not break the ranks). [...]
